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and a fruit.27 The Jaina works conceive Isana with three-eyes and riding a bull who happens to be the manifestation of one of the principal aspects of Siva. He holds a śula and a bow (piņāka) in hands. 28
It may be observed that the Jaina works envisage only the vāhana and one or two distinguishing attributes for different Dikpalas. But the figures at Vimala Vasahi, and also from other Jaina sites, show varying attributes which are comparable to their counter parts in Brahmanical pantheon. The representation of goad and thunderbolt with Indra, sruk, lotus and manuscript with Agni, lekhant, kukkuța and manuscript with Yama, sword, shield and damaru with Nirriti, lotus and noose with Varuna, dhvaja with Vayu, mongoose-skin-purse with Kubera, and trident and snake with Isana, in the present instance, are especially noteworthy which undoubtedly suggest the Brahmanical influence. 29 The form of Kubera is also influenced by the iconography of Sarvanubhuti (or Kubera) yakşa of older tradition, who invariably holds a goad, a noose and a mongoose-skin-purse and rides an elephant.
Isana at other Svetambara sites also rides over a bull and carries the varadaksa, a trident, a snake and a water-vessel (or a fruit) in hands. The bull, trident and snake are the distinguishing features of Jaina Isana just as they are in the case of Brahmanic Isana both in literature and art. tathesanam dhavalavarnam vrsabhavahanam trinetram sulapanim ceti..-Nirvanakalika, p. 37. ..vrsabha vahanaya pinakasuladharaya sri isana..-Acaradinakara, p. 179. The figures at Vimala Vasahi and Lunavasahi reveal manifold influence of Brahmanical pantheon which may be clearly seen in the representation of Krsnalila scenes, Narasimha (cell 49), Ambika with Ganesa and Astamatrikas, Vamana and Trivikrama incarnations of Visnu and scene of samudra-manthana.
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